Opinion: Anchorage Museum as an Indigenous Healing Space

On February 16th, Elizabeth Peratrovich Day, I woke up looking forward to the day. I was choosing my outfit for this special day. A black dress with shell buttons lovingly sewn into the hem, a necklace made of blood-red beads from her culturally-carrying grandmother, and a silver bracelet engraved with her mother’s carvings. I recently turned to learning and connecting with Ringgit culture, discovered healing I never knew I needed, and ignited a new identity that warmly celebrates my Indigenousness. I had planned to visit the Anchorage Museum and admire the Ringgit regalia on display there. I was filled with joy and pride at the Anchorage Museum’s decision to allow Alaska Natives free admission. There is great meaning and comfort in being close to Lingit cultural objects, objects that were sewn, made, created, and used by our living ancestors. Specifically, in preparation for making my own octopus bag for the first time, I wanted to stimulate my creativity by looking at the octopus bag, which I never get tired of seeing. I wanted to go to the Anchorage Museum and feel closer to my culture and ancestors.

My heart ached and my anger grew when I learned that this decision was canceled in the face of community backlash. In less than two weeks, this beautiful move by the Anchorage Museum to strengthen its relationship with the Alaska Native community and honor the cultural artifacts within its walls and the Dena’ina land on which the museum stands is… I was attacked with opinion articles like this. What is the Anchorage Museum thinking? ” In it, author Donald Craig Mitchell makes a thinly veiled legal argument that the museum violates the Equal Protection Clause under the Fourteenth Amendment by offering free admission to Alaska Natives. Outlined.

He called museum admission fees a government benefit, which he claimed discriminated against non-Alaska Natives. (There is no need to point out that the Fourteenth Amendment seems to have been less relevant in the government’s historical treatment of Alaska’s indigenous communities.) For example, first by Russia and then by the United States. , an attempted genocide (aka colonization) of Alaska Native people and land. After our children were sent to boarding schools to “kill[their]Indian and save the man,” as Richard Henry Pratt said, and cultural ways and languages ​​were banned. After being done. The results have inflicted the most severe, devastating and despicable collective wounds on indigenous communities that have yet to heal.

What’s puzzling is that Mitchell’s career centered around representing Alaska Native organizations, causes, and interests, from his time at Bethel for the Alaska State Legal Corporation to vice president of the Alaska Federation of Natives to Washington, D.C. . For $84, you can purchase his book, “Sold American: The Story of Alaska Native People and Their Land, 1867 – 1959.” In it, “Alaska Natives participate in non-Native efforts to convert Alaska’s rich natural resources into dollars, and how it affects Alaska Natives, non-Natives, and the societies they have jointly built.” It’s hard to believe this is a story that many Indigenous peoples and Indigenous communities would corroborate, but perhaps most puzzling is how someone with Mitchell’s resume could be the center of his career. How can you be so contemptuous of an act of goodwill towards the very people you have become? Mitchell concludes by criticizing the Anchorage Legislature’s support for decolonization and recognition of the Dena’ina lands where we work and live as nothing more than a zeitgeist. Ta. Whether legal or otherwise, the community backlash points to an undercurrent of racial violence and prejudice against the indigenous peoples of this land.

Relations between museums and indigenous peoples have historically been at odds over practices such as the procurement of cultural property and even stolen remains, resulting in the enactment of the American Indian Graves Protection and Repatriation Act of 1990 . Museums often do not ask permission from local communities to display cultural items. Furthermore, cultural objects are often much more than “art” or “crafts”; they may be imbued with deep spiritual meanings. The lack of collaboration with indigenous communities has also led to our communities being portrayed through limited Western narratives. For example, it displays indigenous communities as extinct or irrelevant rather than important contributors to modern society.

Thankfully, a new movement is occurring at museums across the country toward building respectful relationships with Indigenous communities and creating exhibits that celebrate and uplift their cultures. The Utah Museum of Prehistory announced a move to offer free admission to registered tribe members during Native American Heritage Month in November 2023. A press release explains that this small initiative “aims to honor the descendant communities of these cultures and helps highlight the museum’s underlying Native American heritage.” . …” The Graduate School of Advanced Studies has submitted standards for museums with comprehensive Native American collections, and one of its recommendations is to “recognize that indigenous peoples have an inherent right to access tangible and intangible cultural heritage. The emphasis is on “doing.”

When you enter the Anchorage Museum and see artwork made from salmon skin as part of the Salmon Culture exhibit, contemporary works by Ringgit and Unangax artist Nicholas Galanin, and my favorite, octopus bags, Anchorage You can see that museums are more than just things. We seek to relieve public pressure to comply with obligations or respect diversity. Rather, the beauty of Alaska’s Native peoples, past and present, is proudly displayed on their walls. Learn about their efforts to build and maintain strong and respectful relationships with Alaska Native people.

It’s an opportunity for self-reflection and curiosity for anyone who feels upset, uncomfortable, or otherwise triggered by the idea of ​​Alaska Natives offering free admission to museums. Perhaps there have been changes in power relationships, assumptions, or worldviews that are contributing to the anxiety. If so, this is an opportunity to consider seeking change and personal growth. Take advantage of the opportunity to learn about Alaska Native history as told by Alaska Natives. Visit the Alaska Native Heritage Center and see the newly erected Healing Totem Pole. Build relationships with Alaska Native people and sit down with elders if possible. You might as well (gasp) pay full price tickets to the Anchorage Museum. I wonder what would happen to Alaska Natives’ hostile feelings toward free museum admission if you build relationships with them, learn about our culture, and learn what it means to be an ally.

Heading toward the Anchorage Museum, I say “aatlein Gunalchéesh” and “gu.aa yáx̱ xʼwán!” (Lingyi, thank you so much and be brave). Personally, I donated it to the Anchorage Museum. I would like to share my voice here. What will you do to combat the tide of racism and prejudice in our beautiful land? How will you contribute to a more perfect union?

Aandachujun Alicia F. Marvin Ringgit is a lifelong Alaskan and is committed to supporting healthy communities and cultures.

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